KJV: There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
YLT: And there were also women afar off beholding, among whom was also Mary the Magdalene, and Mary of James the less, and of Joses, and Salome,
Darby: And there were women also looking on from afar off, among whom were both Mary of Magdala, and Mary the mother of James the less and of Joses, and Salome;
ASV: And there were also women beholding from afar: among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome;
Ἦσαν | There were |
Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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γυναῖκες | women |
Parse: Noun, Nominative Feminine Plural Root: γυνή Sense: a woman of any age, whether a virgin, or married, or a widow. |
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μακρόθεν | afar off |
Parse: Adverb Root: μακρόθεν Sense: from afar, afar. |
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θεωροῦσαι | looking on |
Parse: Verb, Present Participle Active, Nominative Feminine Plural Root: θεωρέω Sense: to be a spectator, look at, behold. |
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αἷς | whom |
Parse: Personal / Relative Pronoun, Dative Feminine Plural Root: ὅς Sense: who, which, what, that. |
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Μαρία | Mary |
Parse: Noun, Nominative Feminine Singular Root: Μαρία Sense: Mary the mother of Jesus. |
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ἡ | - |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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Μαγδαληνὴ | Magdalene |
Parse: Noun, Nominative Feminine Singular Root: Μαγδαληνή Sense: a name given to Mary Magdalene, identifying her as from Magdala. |
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Ἰακώβου | of James |
Parse: Noun, Genitive Masculine Singular Root: Ἰάκωβος Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2. |
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μικροῦ | least |
Parse: Adjective, Genitive Masculine Singular Root: μικρός Sense: small, little. |
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Ἰωσῆτος | of Joseph |
Parse: Noun, Genitive Masculine Singular Root: Ἰωσῆς Sense: one of the ancestors of Christ, Lk 3:29. |
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μήτηρ | mother |
Parse: Noun, Nominative Feminine Singular Root: μήτηρ Sense: a mother. |
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Σαλώμη | Salome |
Parse: Noun, Nominative Feminine Singular Root: Σαλώμη Sense: the wife of Zebedee and the mother of the apostle James the elder and John. |
Greek Commentary for Mark 15:40
Apparently the “mother of the sons of Zebedee” (Matthew 27:56). Only in Mark. [source]
See on Matthew 27:56. [source]
Reverse Greek Commentary Search for Mark 15:40
We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke 23:49) says that “all his acquaintance” Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew‘s Gospel. Certainly she is not the sinful woman of Luke 7 nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark 15:40). These noble and faithful women were “beholding from afar” These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (παρα τωι σταυρωι para tōi staurōi) with Mary of Clopas and Mary Magdalene (John 19:25) before she left. They had once ministered unto Jesus (διακονουσαι αυτωι diakonousai autōi) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke 23:48) does that “they returned smiting their breasts.” He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them? [source]
With Mark's well-known habit of particularizing, it is somewhat singular that this circumstance was not mentioned in either of the three previous allusions to Mary (Mark 15:40, Mark 15:47; Mark 16:1). [source]
Imperfect tense picturing the two Marys “sitting over against the sepulchre” (Matthew 27:61) and watching in silence as the shadows fell upon all their hopes and dreams. Apparently these two remained after the other women who had been beholding from afar the melancholy end (Mark 15:40) had left and “were watching the actions of Joseph and Nicodemus” (Swete). Probably also they saw the body of Jesus carried and hence they knew where it was laid and saw that it remained there “It is evident that they constituted themselves a party of observation” (Gould). [source]
Definite statement that Jesus appeared Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
Only instance of παρα para with the casting out of demons, εκ ek being usual (Mark 1:25, Mark 1:26; Mark 5:8; Mark 7:26, Mark 7:29; Mark 9:25). Εκβεβληκει Ekbeblēkei is past perfect indicative without augment. This description of Mary Magdalene is like that in Luke 8:2 and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (Mark 15:40, Mark 15:47; Mark 16:1). The appearance to Mary Magdalene is given in full by John 20:11-18. [source]
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
Perfect of ιστημι histēmi to place, used as imperfect (intransitive) with παρα para (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matthew (Matthew 27:55.) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark 15:40) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge. [source]
Periphrastic imperfect active of προσκαρτερεω proskartereō old verb from προς pros (perfective use) and καρτερεω kartereō from καρτερος karteros strong, steadfast, like the English “carry on.” Already in Mark 3:9 which see and several times in Acts and Paul‘s Epistles. They “stuck to” the praying Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” And Mary the mother of Jesus A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel‘s promise and the prophecy of Simeon. It was a blessed time for Mary. With his brethren (συν τοις αδελποις αυτου sun tois adelphois autou). With his brothers, it should be translated. They had once disbelieved in him (John 7:5). Jesus had appeared to James (1 Corinthians 15:7) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high. [source]
Associative instrumental case plural of γυνη gunē after συν sun As one would expect when praying was the chief work on hand. More women certainly included than in Luke 8:2; Mark 15:40.; Matthew 27:55.; Luke 23:49; Mark 15:47; Matthew 27:61; Luke 23:55.; Mark 16:1; Matthew 28:1; Luke 24:1.; John 20:1, John 20:11-18; Matthew 28:9. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here “and children.” [source]